The Fairy-Faith in Celtic Countries Part 57

[141] J. G. Frazer, _Golden Bough_{2} (London, 1900), i. 248 ff.

[142] Cf. A. Wiedemann, _Ancient Egyptian Doctrine Immortality_ (London, 1895), p. 12.

[143] Cf. A. E. Crawley, _Idea of the Soul_ (London, 1909), p. 186.

[144] Examples are in Orcagna's fresco of 'The Triumph of Death', in the Campo Santo of Pisa (cf. A. Wiedemann, _Anc. Egy. Doct. Immort._, p. 34 ff.); and over the porch of the Cathedral Church of St. Trophimus, at Arles.

[145] Cf. Crawley, op. cit., p. 187.

[146] General references: Eliphas Levi, _Dogme et Rituel de la Haute Magie_ (Paris); Paracelsus; A. E. Waite, _The Occult Sciences_ (London, 1891).

[147] W. B. Yeats, _Irish Fairy and Folk-Tales_ (London), p. 2.

[148] W. B. Yeats, _The Celtic Twilight_ (London, 1902), p. 92 n.

[149] In this connexion should be read Mr. Jenner's Introduction, pp.

167 ff.

[150] Cf. Cririe, _Scottish Scenery_ (London, 1803), pp. 347-8; P.

Graham, _Sketches Descriptive of Picturesque Scenery on the Southern Confines of Perthshire_ (Edinburgh, 1812), pp. 248-50, 253; Mahe, _Essai sur les Antiquites du Depart. du Morbihan_ (Vannes, 1825); Maury, _Les Fees du Moyen-Age_ (Paris, 1843).

[151] David MacRitchie, _Druids and Mound Dwellers_, in _Celtic Review_ (January 1910); and his _Testimony of Tradition_.

[152] K. Meyer and A. Nutt, _Voyage of Bran_ (London, 1895-7), ii 231-2.

[153] Cf. Tylor, _Prim. Cult._,{4} ii. 61.

[154] Lawson, _Modern Greek Folklore_, pp. 356, 359.

[155] Rhys, _Hib. Lect._, p. 201; Jubainville, _Cyc. Myth. Irl._, pp.

106-8.

[156] E. O'Curry, _Manners and Customs_ (Dublin, 1873), I. cccxx; from _Book of Ballymote_, fol. 145, b. b.

[157] Codrington, _The Melanesians_, p. 286.

[158] Ib., p. 275.

[159] Ib., pp. 226, 208-9.

[160] Crawley, _Idea of the Soul_, p. 114.

[161] Codrington, _The Melanesians_, p. 289.

[162] Ib., p. 194.

[163] Cf. Crawley, _Idea of the Soul_, chap. iv.

[164] For a thorough and scientific discussion of this matter, see J. L.

Nevius, _Demon Possession_ (London, 1897).

[165] N. G. Mitch.e.l.l-Innes, _Birth, Marriage, and Death Rites of the Chinese_, in _Folk-Lore Journ._, v. 225. Very curiously, the pagan Chinese mother uses the sign of the cross against the demon as Celtic mothers use it against fairies; and no exorcism by Catholic or Protestant to cure a fairy changeling or to drive out possessing demons is ever performed without this world-wide and pre-Christian sign of the cross (see pp. 270-1).

[166] R. R. Marett, _The Threshold of Religion_ (London, 1909), p. 58, &c.; p. 67.

[167] W. James, _Confidences of a 'Psychical Researcher'_, in _American Magazine_ (October 1909).

[168] Frazer, _The Golden Bough_{3} (London, 1911), i. 220.

[169] Frazer, _The Golden Bough_,{3} i. 221-2.

[170] Ib., chap. iv.

[171] See Apuleius, _De Deo Socratis_; Cicero, _De Natura Deorum_ (lib.

i); Iamblichus, _De Mysteriis Aegypt., Chaldaeor., a.s.syrior._; Plato, _Timaeus_, _Symposium, Politicus, Republic_, ii. iii. x; Plutarch, _De Defectu Oraculorum, The Daemon of Socrates, Isis and Osiris_; Proclus, _Commmentarius in Platonis Alcibiadem_.

[172] Pliny, _Natural History_, x.x.x. 14.

[173] Cf. G. Dottin, _La Religion des Celtes_ (Paris, 1904), p. 44.

[174] The neo-Platonists generally, including Porphyry, Julian, Iamblichus, and Maximus, being persuaded of man's power to call up and control spirits, called white magic _theurgy_, or the invoking of good spirits, and the reverse _goety_, or the calling up and controlling of evil spirits for criminal purposes. Cf. F. Lelut, _Du Demon de Socrate_ (Paris, 1836).

If white magic be correlated with religion as religion is popularly conceived, namely the cult of supernatural powers friendly to man, and black magic be correlated with magic as magic tends to be popularly conceived, namely witchcraft and devil-worship, we have a satisfactory historical and logical basis for making a distinction between religion and magic; religion (including white magic) is a social good, magic (black magic) is a social evil. Such a distinction as Dr. Frazer makes is untenable within the field of true magic.

[175] Cf. B. Jowett, _Dialogues of Plato_ (Oxford, 1892), i. 573.

[176] Cf. Meyer and Nutt, _Voyage of Bran_ (London, 1895-7), i. 146.

[177] Campbell, _The Fians_, p. 195.

[178] Cf. Stokes's trans. in _Rev. Celt._, i. 261.

[179] Cf. Stokes's trans. in _Rev. Celt._, xv. 307.

[180] From the _Conception of Mongan_, cf. Meyer, _Voyage of Bran_, i.

77.

[181] Quoted and summarized from _Projectors of 'Malicious Animal Magnetism'_, in _Literary Digest_, x.x.xix. No. 17, pp. 676-7 (New York and London, October 23, 1909).

[182] Cf. Nevius, _Demon Possession_, pp. 300-1.

[183] For a fuller discussion of the history of witchcraft see _The Superst.i.tions of Witchcraft_, by Howard Williams, London, 1865.

[184] Cf. J. Quicherat, _Proces_ (Paris, 1845), _pa.s.sim_.

[185] Ib., i. 178.

[186] Codrington, _The Melanesians_, pp. 127, 200, 202-3 ff.